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The centrality of religion in the life of the Old South, the strongly religious nature of the sectional controversy over slavery, and the close affinity between religion and antebellum American nationalism all point toward the need to explore the role of religion in the development of southern sectionalism. In Gospel of Disunion Mitchell Snay examines the various ways in which religion adapted to and influenced the development of a distinctive southern culture and politics before the Civil War, adding depth and form to the movement that culminated in secession. From the abolitionist crisis of 1835 through the formation of the Confederacy in 1861, Snay shows how religion worked as an active agent in translating the sectional conflict into a struggle of the highest moral significance. At the same time, the slavery controversy sectionalized southern religion, creating separate institutions and driving theology further toward orthodoxy. By establishing a biblical sanction for slavery, developing a slaveholding ethic for Christian masters, and demonstrating the viability of separation from the North through the denominational schisms of the 1830s and 1840s, religion reinforced central elements in southern political culture and contributed to a moral consensus that made secession possible.
Chesebrough (history, Illinois State U.) emphasizes the courage and cost of opposing slavery, secession, and the Civil War by clergy members in the South in the years leading to and during the war. He also includes examples from the border state of Kentucky and from Washington, DC to show that the problem was not limited to a geographical area. Annotation copyright by Book News, Inc., Portland, OR
Reprint of the original, first published in 1840.
In 1968, Winthrop D. Jordan published his groundbreaking work White Over Black: American Attitudes toward the Negro, 1550-1812 and opened up new avenues for thinking about sex, slavery, race, and religion in American culture. Over the course of a forty-year career at the University of California and the University of Mississippi, he continued to write about these issues and to train others to think in new ways about interactions of race, gender, faith, and power. Written by former students of Jordan, these essays are a tribute to the career of one of America's great thinkers and perhaps the most influential American historian of his generation. The book visits historical locales from Puritan New England and French Louisiana to nineteenth-century New York and Mississippi, all the way to Harlem swing clubs and college campuses in the twentieth century. In the process, authors listen to the voices of abolitionists and white supremacists, preachers and politicos, white farm women and black sorority sisters, slaves, and jazz musicians. Each essay represents an important contribution to the collection's larger themes and at the same time illustrates the impact Jordan exerted on the scholarly life of each author. Collectively, these pieces demonstrate the attentiveness to detail and sensitivity to sources that are hallmarks of Jordan's own work.
Together, and separately, black and white Baptists created different but intertwined cultures that profoundly shaped the South. Adopting a biracial and bicultural focus, Paul Harvey works to redefine southern religious history, and by extension southern culture, as the product of such interaction--the result of whites and blacks having drawn from and influenced each other even while remaining separate and distinct. Harvey explores the parallels and divergences of black and white religious institutions as manifested through differences in worship styles, sacred music, and political agendas. He examines the relationship of broad social phenomena like progressivism and modernization to the development of southern religion, focusing on the clash between rural southern folk religious expression and models of spirituality drawn from northern Victorian standards. In tracing the growth of Baptist churches from small outposts of radically democratic plain-folk religion in the mid-eighteenth century to conservative and culturally dominant institutions in the twentieth century, Harvey explores one of the most impressive evolutions of American religious and cultural history.
What Du Bois noted has gone largely unstudied until now. In this book, Evelyn Brooks Higginbotham gives us our first full account of the crucial role of black women in making the church a powerful institution for social and political change in the black community. Between 1880 and 1920, the black church served as the most effective vehicle by which men and women alike, pushed down by racism and poverty, regrouped and rallied against emotional and physical defeat. Focusing on the National Baptist Convention, the largest religious movement among black Americans, Higginbotham shows us how women were largely responsible for making the church a force for self-help in the black community. In her account, we see how the efforts of women enabled the church to build schools, provide food and clothing to the poor, and offer a host of social welfare services. And we observe the challenges of black women to patriarchal theology. Class, race, and gender dynamics continually interact in Higginbotham’s nuanced history. She depicts the cooperation, tension, and negotiation that characterized the relationship between men and women church leaders as well as the interaction of southern black and northern white women’s groups. Higginbotham’s history is at once tough-minded and engaging. It portrays the lives of individuals within this movement as lucidly as it delineates feminist thinking and racial politics. She addresses the role of black Baptist women in contesting racism and sexism through a “politics of respectability” and in demanding civil rights, voting rights, equal employment, and educational opportunities. Righteous Discontent finally assigns women their rightful place in the story of political and social activism in the black church. It is central to an understanding of African American social and cultural life and a critical chapter in the history of religion in America.
Religion is viewed here as the great cultural force which introduced and preserved civilization in the era of westward expansion from 1776 to the eve of the Civil War. In this first major study of religion in the South, Mr. Posey surveys the work of the seven chief denominations—Methodist, Baptist, Presbyterian, Disciples of Christ, Cumberland Presbyterian, Roman Catholic, and Protestant Episcopal—as they developed in the frontier region that now comprises the states of Kentucky, Tennessee, Alabama, Mississippi, Louisiana, Texas, Arkansas, and Missouri. The great challenges faced by the churches, Mr. Posey believes, were, first, the barbarism continually threatening a people isolated in a savage wilderness and, second, the materialism likely to engross minds preoccupied with the hard necessities of frontier survival. Many frontiersmen who had wandered across the mountains to escape the trammels and restrictions of an established society were distrustful of traditional religion, and some forgot their inherited beliefs entirely. To overcome these attitudes demanded new approaches. As organizations the churches faced great obstacles in attempting to minister to the folk on the moving frontier. One early answer was the camp meeting, and many of its features—an emphasis upon fervid emotion and individualism and the active participation and use of untrained people in religious services—continued as dominant elements in frontier religion. Indeed, those churches flexible enough to make use of these appeals were the most successful in spreading their beliefs. But inherent in the emotion and individualism was the danger of fragmentation, a danger most tragically evident when the slavery controversy split most southern denominations from their northern brethren. In education the churches fared better; even those that were at first skeptical of its benefits were by the time of the Civil War actively engaged in its support. But overall, the southern churches were hampered by too little money for the support of priests and preachers, too little communication between isolated congregations, and too little regard for service to the community. At the center of the churches' work—the care of congregations, the missions to the Indians and the Negroes, and the founding of educational institutions—were the frontier ministers. Mr. Posey pictures these men—stern and hard but full of zeal—as performing a stupendous task in their efforts to build and maintain spiritual life on the southern frontier.